This article is about Psalm 25 in Hebrew (Masoretic) numbering. For Psalm 25 in Greek Septuagint or Latin Vulgate numbering, see Psalm 26.
Psalm 25
"Unto thee, O LORD, do I lift up my soul."
Verses 1 to 7a of Psalm 25 (Psalmus 24) in the 12th-century St. Albans Psalter
Other name
  • Psalm 24 (Vulgate)
  • "Ad te Domine levavi animam meam"
LanguageHebrew (original)
Psalm 25
BookBook of Psalms
Hebrew Bible partKetuvim
Order in the Hebrew part1
CategorySifrei Emet
Christian Bible partOld Testament
Order in the Christian part19

Psalm 25 is the 25th psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee, O LORD, do I lift up my soul.". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 24. In Latin, it is known as "Ad te Domine levavi animam meam".[1] The psalm, attributed to David, has the form of an acrostic Hebrew poem.

The psalm forms a regular part of Jewish, Catholic, Lutheran, Anglican and Nonconformist Protestant liturgies. Metrical hymns in English and German were derived from the psalm, such as "Zu dir, o Gott, erheben wir". The psalm has often been set to music. Orlando Gibbons composed an anthem in English, O Lord, I lift my heart to thee. Heinrich Schütz composed a setting in German "Nach dir verlangt mich", as part of the Becker Psalter. Johann Sebastian Bach used verses from the psalm in his early cantata, Nach dir, Herr, verlanget mich, BWV 150.

Place in the structure of the Psalms

Preceding Psalm 25, O. Palmer Robertson identifies a sequence of five Psalms that pertinently contribute to the establishment narrative of David's dynasty.[2]

The immediate prior Psalms are 'The Cross, The Crook and The Crown Psalms:[3][4]

- The Cross (Psalm 22): Psalm 22 is often regarded as a Messianic Psalm, prophetically describing the suffering and crucifixion of Jesus Christ. The vivid depiction of agony and the plea for God's presence align with the crucifixion narrative.

- The Crook (Psalm 23): Psalm 23, known as the Shepherd's Psalm, shifts to a pastoral metaphor. It portrays God as the caring shepherd, guiding and providing for His people. The crook, or shepherd's staff, symbolizes guidance, care, and protection.

- The Crown (Psalm 24): Psalm 24 emphasizes the kingship of God and His glory. It is often seen as a coronation Psalm, celebrating the triumphant entry of the King of Glory. The theme of sovereignty and kingship relates to the crown.

In the context of acrostic Psalms, scholars, exemplified by O. Palmer Robertson, perceive them as transitional components between distinct subjects. Additionally, these acrostic Psalms serve a dual purpose, functioning as mnemonic tools and pedagogical instruments for conveying instruction.[5]

Psalm 25:8 affirms the inherent goodness and uprightness of the LORD, thereby elucidating His commitment to instructing those who transgress in the path of righteousness. Subsequent to Psalm 25, the thematic thread pertaining to instruction becomes discernible, marking a notable emergence of terms associated with teaching. Prior to this juncture in Psalm 25, the terms "teach" or "teaching" are conspicuously absent, a phenomenon extending through Psalm 34. [6]

Text

Hebrew Bible version

Following is the Hebrew text of Psalm 25:

Verse Hebrew
1 לְדָוִ֡ד אֵלֶ֥יךָ יְ֜הֹוָ֗ה נַפְשִׁ֥י אֶשָּֽׂא
2 אֱֽלֹהַ֗י בְּךָ֣ בָ֖טַחְתִּי אַל־אֵב֑וֹשָׁה אַל־יַֽעַלְצ֖וּ אוֹיְבַ֣י לִֽי
3 גַּ֣ם כָּל־ק֖וֶֹיךָ לֹ֣א יֵבֹ֑שׁוּ יֵ֜בֹ֗שׁוּ הַבּֽוֹגְדִ֥ים רֵיקָֽםֹ
4 דְּרָכֶ֣יךָ יְ֖הֹוָה הֽוֹדִיעֵ֑נִי אֹ֖רְחוֹתֶ֣יךָ לַמְּדֵֽנִי
5 הַדְרִיכֵ֚נִי בַֽאֲמִתֶּ֨ךָ וְֽלַמְּדֵ֗נִי כִּי־אַ֖תָּה אֱלֹהֵ֣י יִשְׁעִ֑י אֽוֹתְךָ֥ קִ֜וִּ֗יתִי כָּל־הַיּֽוֹםֹ
6 זְכֹר־רַֽחֲמֶ֣יךָ יְ֖הֹוָה וַֽחֲסָדֶ֑יךָ כִּ֖י מֵֽעוֹלָ֣ם הֵֽמָּה
7 חַטֹּ֚אות נְעוּרַ֨י וּפְשָׁעַ֗י אַל־תִּ֫זְכֹּ֥ר כְּֽחַסְדְּךָ֥ זְכָר־לִי־אַ֑תָּה לְמַ֖עַן טֽוּבְךָ֣ יְהֹוָֽהד
8 ט֣וֹב וְיָשָׁ֥ר יְהֹוָ֑ה עַל־כֵּ֚ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ
9 יַדְרֵ֣ךְ עֲ֖נָוִים בַּמִּשְׁפָּ֑ט וִֽילַמֵּ֖ד עֲנָוִ֣ים דַּרְכּֽוֹ
10 כָּל־אָרְח֣וֹת יְ֖הֹוָה חֶ֣סֶד וֶֽאֱמֶ֑ת לְנֹֽצְרֵ֥י בְ֜רִית֗וֹ וְעֵֽדֹתָֽיו
11 לְמַֽעַן־שִׁמְךָ֥ יְהֹוָ֑ה וְסָֽלַחְתָּ֥ לַֽ֜עֲו‍ֹנִ֗י כִּ֣י רַב־הֽוּא
12 מִ֤י זֶ֣ה הָ֖אִישׁ יְרֵ֣א יְהֹוָ֑ה י֜וֹרֶ֗נּוּ בְּדֶ֣רֶךְ יִבְחָֽר
13 נַפְשׁוֹ בְּט֣וֹב תָּלִ֑ין וְ֜זַרְע֗וֹ יִ֣ירַשׁ אָֽרֶץ
14 ס֣וֹד יְ֖הֹוָה לִֽירֵאָ֑יו וּ֜בְרִית֗וֹ לְהֽוֹדִיעָֽם
15 עֵינַי תָּמִ֣יד אֶל־יְהֹוָ֑ה כִּי־ה֤וּא יוֹצִ֖יא מֵרֶ֣שֶׁת רַגְלָֽי
16 פְּנֵה־אֵלַ֥י וְחָנֵּ֑נִי כִּֽי־יָחִ֖יד וְעָנִ֣י אָֽנִי
17 צָר֣וֹת לְבָבִ֣י הִרְחִ֑יבוּ מִ֜מְּצֽוּקוֹתַ֗י הֽוֹצִיאֵֽנִי
18 רְאֵֽה־עָנְיִ֥י וַֽעֲמָלִ֑י וְ֜שָׂ֗א לְכָל־חַטֹּאותָֽי
19 רְאֵ֣ה אֹֽיְבַ֥י כִּי־רָ֑בּוּ וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי
20 שָׁמְרָ֣ה נַ֖פְשִׁי וְהַצִּילֵ֑נִי אַל־אֵ֜ב֗וֹשׁ כִּֽי־חָסִ֥יתִי בָֽךְ
21 תֹּם־וָיֹ֥שֶׁר יִצְּר֑וּנִי כִּ֜י֗ קִוִּיתִֽיךָ
22 פְּדֵה־אֱלֹהִ֥ים אֶת־יִשְׂרָאֵ֑ל מִ֜כֹּ֗ל צָֽרוֹתָֽיו

This psalm has a strong formal relationship with Psalm 34. Both are alphabetic acrostics, with missing each time the verse Waw, which was added a verse to Pe a prayer of deliverance of Israel. As an acrostic, the verses in the psalm are arranged according to the Hebrew alphabet, with the exception of the letters Bet, Waw and Qoph which together, according to Jewish interpreters, made reference to the word gehinom (hell).

King James Version

  1. Unto thee, O LORD, do I lift up my soul.
  2. O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
  3. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
  4. Shew me thy ways, O LORD; teach me thy paths.
  5. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.
  6. Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.
  7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.
  8. Good and upright is the LORD: therefore will he teach sinners in the way.
  9. The meek will he guide in judgment: and the meek will he teach his way.
  10. All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies.
  11. For thy name's sake, O LORD, pardon mine iniquity; for it is great.
  12. What man is he that feareth the LORD? him shall he teach in the way that he shall choose.
  13. His soul shall dwell at ease; and his seed shall inherit the earth.
  14. The secret of the LORD is with them that fear him; and he will shew them his covenant.
  15. Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net.
  16. Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.
  17. The troubles of my heart are enlarged: O bring thou me out of my distresses.
  18. Look upon mine affliction and my pain; and forgive all my sins.
  19. Consider mine enemies; for they are many; and they hate me with cruel hatred.
  20. O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.
  21. Let integrity and uprightness preserve me; for I wait on thee.
  22. Redeem Israel, O God, out of all his troubles.

Structure

The psalm is into three parts.[7][8]

In the first portion of the psalm,[9] David:

  1. professes his desire towards God:
  2. professes his dependence upon God
  3. begs direction from God
  4. professes God's infinite mercy.

In the middle portion, he addresses his own iniquities;[10]

In the concluding portion, he pleads:

  1. God's mercy:
  2. his own misery, distress, affliction and pain.
  3. the iniquity of his enemies, and deliverance from them.
  4. He pleads his own integrity.

Dating

In the International Critical Commentary, Charles and Emilie Briggs date this psalm to "the Persian period prior to Nehemiah", that is, between about 539 and 445 BCE.[11][12][13]

The 19th-century Baptist preacher Charles Spurgeon claims "it is evidently a composition of David's later days, for he mentions the sins of his youth, and from its painful references to the craft and cruelty of his many foes, it will not be too speculative a theory to refer it to the period when Absalom was heading the great rebellion against him."[14]

Uses

Psalm 25 in Les Très Riches Heures du duc de Berry, Folio 91v - Psalm XXIV (Vulgate) the Musée Condé, Chantilly.

Judaism

Catholic Church

This psalm is characterized by confidence of David[20] the penitent king. That is why, from the sixth century, the Church begins the first Sunday of Advent with the first verses sung of it, namely the Introit in Old Roman and Gregorian, pending the Nativity.[21]

Book of Common Prayer

In the Church of England's Book of Common Prayer, this psalm is appointed to be read on the morning of the fifth day of the month.[22]

Protestant Christianity

A survey of organists in the Dutch Reformed denomination (from May 2000 to May 2001) revealed that Psalm 25 is the third most sung Psalm in Reformed worship services. Only Psalm 119 and Psalm 89 are sung more frequently.

Musical settings

Hymns derived from Psalm 25 include Heinrich Bone's "Zu dir, o Gott, erheben wir", published in 1851.[23]

Orlando Gibbons composed a five-part anthem in English, O Lord, I lift my heart to thee. Heinrich Schütz composed a setting of metred German text, "Nach dir verlangt mich", SWV 122, as part of the Becker Psalter. Johann Sebastian Bach composed an early cantata, Nach dir, Herr, verlanget mich, BWV 150, which alternates verses from Psalm 25 and poetry by an unknown librettist.[24] Czech composer Antonín Dvořák set verses 16-18 and 20 to music in his Biblical Songs (1894). German composer Lili Wieruszowski (1899-1971) also set Psalm 25 to music.

Bibliography

  • Commentaires sur les psaumes, d'Hilaire de Poitiers
  • Commentaries on the Psalms, John Chrysostom
  • Discourse in the Psalms, Saint Augustine
  • Commentaries for the Psalms, Thomas Aquinas 1273
  • Commentaries on the Psalms John Calvin 1557
  • A Godly and Fruitful Exposition on the Twenty-fifth Psalme, the second of the Penitentials; (in "A Sacred Septenarie.") By ARCHIBALD SYMSON. 1638. p74.
  • The Preacher's Tripartie, in Three Books. The First, to raise Devotion in Divine Meditations upon Psalm XXV. By R. MOSSOM, Preacher of God's Word, late at St. Peter's, Paul's Wharf, London, 1657. Folio.
  • Six Sermons in "Expository Discourses" by the late Rev. WILLIAM RICHARDSON, Subchanter of York Cathedral. 1825.

References

  1. ↑ Parallel Latin/English Psalter / Psalmus 24 (25) Archived 10 October 2016 at the Wayback Machine medievalist.net
  2. ↑ The Flow of the Psalms, O Palmer Robertson, K&R Publishing, pp 66-71 , 2015, ISBN: 978-1-62995-133-1
  3. ↑ https://www.christiantreasury.org/content/cross-crook-and-crown
  4. ↑ Arkansas Methodist: the Western Methodist, https://www.google.com/books/edition/Arkansas_Methodist/x3di1bXJYYIC?hl=en&gbpv=1&dq=works+referencing+the+phrase+++cross,++crook+and+++crown+psalms&pg=RA13-PA10&printsec=frontcover
  5. ↑ The Flow of the Psalms, O Palmer Robertson, K&R Publishing, pp 16, 2015, ISBN: 978-1-62995-133-1
  6. ↑ The Flow of the Psalms, O Palmer Robertson, K&R Publishing, pp 73-79 , 2015, ISBN: 978-1-62995-133-1
  7. ↑ Matthew Henry's Concise Commentary.
  8. ↑ Kirkpatrick, A. (1906), Cambridge Bible for Schools and Colleges on Psalm 25, accessed 18 October 2021
  9. ↑ "Commentary on Psalms 25 by Matthew Henry".
  10. ↑ "Psalm 25 Bible Commentary - Matthew Henry (concise)". www.christianity.com.
  11. ↑ For the words in quotation marks, see Charles Augustus Briggs; Emilie Grace Briggs (1960) [1906]. A Critical and Exegetical Commentary on the Book of Psalms. International Critical Commentary. Vol. 1. Edinburgh: T & T Clark. p. 112.
  12. ↑ For the date 539 as beginning the Persian period, see Mark J. Boda; J. Gordon McConville (14 June 2013). Dictionary of the Old Testament: Prophets. InterVarsity Press. p. 415. ISBN 978-0-8308-9583-0.
  13. ↑ For the date of Nehemiah's return in 445, see Gordon Fay Davies; David W. Cotter; Jerome T. Walsh (1999). Ezra and Nehemiah. Liturgical Press. p. 10. ISBN 978-0-8146-5049-3.
  14. ↑ "Treasury of David-Psalm 25". Archived from the original on 2015-10-22. Retrieved 2015-10-17.
  15. ↑ Ydit, Meir (2007). "Taḥanun". In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia Judaica. Vol. 19 (2nd ed.). Detroit: Macmillan Reference. pp. 434–435. ISBN 978-0-02-866097-4.
  16. ↑ The Complete Artscroll Machzor for Rosh Hashanah, page 315
  17. ↑ The Complete Artscroll Siddur, page 62
  18. ↑ The Complete Artscroll Siddur, page 125
  19. ↑ The Complete Artscroll Siddur, page 133
  20. ↑ Psautier latin-français du bréviaire monastique, p. 71, 1938/2003
  21. ↑ "Fleurir en liturgie - Liturgie Catholique".
  22. ↑ Church of England, Book of Common Prayer: The Psalter as printed by John Baskerville in 1762, pp. 196ff
  23. ↑ "142 / Zu dir, o Gott, erheben wir (L) / Gesänge - Woche - Gesänge zur Eröffnung". mein-gotteslob.de (in German). Retrieved 4 October 2020.
  24. ↑ Nach dir, Herr, verlanget mich BWV 150; BC B 24 / Sacred cantata Bach digital
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